The Correct Understanding of the Quran Correct understanding of the Quran is possible not only through literal translation, but through etymological analysis of words, the context surrounding the verse, and the Quran's overall coherence. Translation work carries great responsibility in this regard, as mistranslating a word can lay the groundwork for perceptions that contradict the religion's fundamental moral principles. One of the most striking examples of this risk throughout history is Surah An-Nisa, verse 34. This verse became the focal point of extremely negative perceptions regarding Islam's approach to women, particularly due to the translation of the verb "daraba" as "to beat." Yet a careful philological and contextual analysis of the three key concepts in this verse —قَوَّامُونَ(qawwamun), نُشُوز(nushuz), and ضَرَب (daraba) — reveals that the verse carries a far more comprehensive and constructive meaning. The Semantic Range of "Daraba" Semantic richness in Arabic varies greatly depending on which preposition or noun the verb is used with. This is especially decisive for "daraba," one of the most frequently discussed words in the Quran. The verb "daraba" appears in over 58 different contexts across various surahs and takes on entirely different meanings depending on its grammatical structure. Some of these meanings are as follows:
- To be condemned / to fall into humiliation: In Surah Al-Baqarah 2:61, this verb is used to describe the state of degradation the Children of Israel fell into.
- To travel, to go out: In Al-Baqarah 2:273, Al-Imran 3:156, and An-Nisa 4:101, the verb carries the meaning of traveling in the path of God or leaving home.
- To cover, to close: In Surah An-Nur 24:31, the verb "daraba" combined with the preposition "bi" takes on the meaning of "to cover."
- To give an example, to draw an analogy: In many places throughout the Quran, it appears in the form "daraba mathal," meaning "to give an example" or "to draw a comparison."
- To strike, to hit: In Surah Muhammad 47:27 and Al-Anfal 8:50, it is used as a physical action; however, in these contexts the action refers to angels striking unbelievers. This picture reveals an extremely important conclusion: "daraba" has no single, fixed equivalent. The word's meaning is determined by accompanying prepositions, the semantic framework of the context, and the overall discourse of the surah. Therefore, mechanically translating this verb as "to beat" in Surah An-Nisa 4:34 is an inadequate choice both linguistically and contextually. Analysis of the Concept of Qawwamun Another contested element of the verse is the phrase "arrijalü qawwamune 'alannisa'i." This phrase has generally been translated as "men are guardians/managers over women" and over time has become a formula expressing the absolute authority of men. However, the etymological analysis of the concept does not support this interpretation. The word قَوَّامُونَ derives from the root ق-و-م (q-w-m). This root carries the following basic meanings in Arabic: to rise, to stand upright, to stand firm, to watch over and protect, to take on responsibility, and to manage. The root in this form evokes both physical uprightness and the abstract assumption of a task or responsibility. قَوَّام, derived from the فَعَّال pattern, further intensifies this root: it means "one who continually and steadily fulfills something, one who undertakes it with dedication." Therefore, قَوَّامُونَ means "those who constantly watch over, those who act with a sense of responsibility." Looking at how this concept is used in different parts of the Quran makes the meaning even clearer. In An-Nisa 4:135, the command "kunu qawwamina bilqist" — "be those who constantly uphold justice" — is given; here, qawwam describes one who takes on the responsibility of justice. Similarly, in Al-Ma'idah 5:8, the phrase "qawwamina lillahi shuhada'a bilqist" also foregrounds the word's meaning of responsibility and guardianship. This linguistic reality demonstrates that the correct translation of the verse should not be "men are dominant over women," but rather "men watch over women and are responsible for their provision." The remainder of the verse provides two justifications for this responsibility: that God has granted different abilities to people, and that men are obligated to spend from their wealth. The enumeration of justifications in this way clearly shows that qawwamiyya is not a privilege but a duty and a burden. The phrase "فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ" is also a frequently misinterpreted element in this discussion. The phrase should be understood not as "God has made some superior to others," but as "God has given some different qualities from others." The superiority here does not describe a moral or human hierarchy, but a functional difference determined in the context of material responsibility. Indeed, Surah Al-Hujurat 49:13 explicitly declares that the only true measure of superiority among people is piety (taqwa). Re-evaluation of the Concept of Nushuz Another key concept in the verse, نُشُوز (nushuz), has been defined in the vast majority of classical commentaries as a wife's disobedience and rebellion against her husband. This one-sided interpretation contradicts the concept's both etymological and Quranic usage. The word "nushuz" comes from the root ن-ش-ز (n-sh-z). The basic meanings of this root are: to rise to a high place, to swell, to move away from one's place, rupture, and stubbornness. The word's primary semantic layer contains an image of physical distancing; over time, this image came to also describe a relational rupture. Looking at the contexts in which the Quran uses nushuz, the concept is seen to carry a neutral quality. In An-Nisa 4:128, the same concept is used to describe the situation where a husband mistreats his wife, withdraws his attention, or considers separation. In other words, the Quran does not present nushuz as behavior exclusive to women; on the contrary, it uses this concept to express a state of rupture that either party in a marital relationship can experience. In this context, translating and interpreting "nushuz" solely as "a wife's disobedience" is contrary to both the Quran's overall coherence and the logic of the language. The concept should be understood as "rupture that disrupts the balance in a marital relationship, a state of coldness or incompatibility between spouses," and it should be acknowledged that this state can arise in both women and men. Three Steps Toward Peace: The Solution Path Proposed by the Verse The verse proposes a three-stage solution path when nushuz — that is, a state of relational rupture and discord — occurs between spouses. When the sequence and internal logic of these steps are examined, it becomes clear that the verse advocates for peace, not violence. First Step — Giving counsel: Attempting to resolve the problem in the relationship through direct communication, sincere and constructive dialogue. It is highly meaningful that the Quran places communication and speech in the foreground as this first proposed solution. Second Step — Separating beds: This is a process in which physical distance provides the parties an opportunity to reassess the situation and clarify their emotional positions. This step is proposed not to legitimize separation, but to give the relationship a chance to heal. Third Step — Daraba: This is the most debated element of the verse. The majority of classical commentaries have translated this word as "to beat"; however, this preference has brought many questions with it. If the meaning of "beating" is accepted, the following contradiction arises: the verse first recommends communication, then physical distance, and finally physical violence. Yet violence destroys the relationship of trust; and where there is no trust, voluntary harmony and peace are also impossible. Moreover, the verse immediately afterward says "but if they comply with you, seek no means against them." This expression shows that the expected outcome is a voluntary agreement — and forced obedience is the exact opposite of this outcome. Returning to the word analysis, it can be seen that "daraba" in this context can be interpreted as "to remove from the home for a period, to live separately temporarily" or "to seek a common solution together." Indeed, in An-Nisa 4:101, the same verb is used in the sense of "to travel, to leave a place." This interpretation is consistent with both the verse's internal coherence and the Quran's general understanding of ethics. Furthermore, the fact that the verse lists its three proposals with the conjunction "and" suggests that these steps constitute options that can be resorted to in different situations rather than forming a mandatory hierarchy. Which step is preferred in which situation will be determined according to the specific circumstances of the relationship and the needs of the parties. The Correct Translation of the Verse In light of the above analyses, a comprehensive translation of Surah An-Nisa 4:34 can be made as follows: "Men watch over women. For God has given some different abilities from others, from what they have spent of their wealth. Virtuous women are devout. They guard what is hidden as God has protected it regarding their honor and modesty. As for those women whose discord you fear, advise them, separate from them in bed, and finally remove them from the home. But if they comply with you and desist, seek no further means against them. Indeed, God is Most High, Most Great." This translation is in complete harmony with the ways words are used throughout the Quran, with the verse's internal logic, and with other verses reflecting the Quran's approach to family relationships. Indeed, Surah Ar-Rum 30:21 characterizes the relationship between spouses with "mawadda and rahma" — love and mercy — while Al-Baqarah 2:187 describes spouses as each other's "libas" (garment), meaning shelter and refuge. An interpretation legitimizing violence does not fit within this picture. The Sociological Background of Traditional Interpretation The gradual acquisition of authoritarian meanings by the concepts of nushuz and qawwamiyya is not coincidental. The vast majority of the classical commentary tradition was produced in social structures where women's public and legal status was extremely restricted. Within these structures, commentators at times blended the Quran's universal principles with the prevailing customs of the era, and the resulting interpretation gradually gained religious legitimacy. Yet the Quran adopts a form of address that centers human dignity and reason. In Al-Hujurat 49:13, it is stated that the true criterion between people is piety; in An-Nahl 16:97, it is promised that every person who performs righteous deeds — whether woman or man, equally — will attain a good life. An interpretation incompatible with these universal principles is condemned to remain disconnected from the Quran's holistic message. Surah An-Nisa 4:34 has for centuries been interpreted to a large extent in an inadequate and decontextualized manner, causing serious misunderstandings regarding Islam's understanding of family and its approach to women. However, an in-depth philological analysis of the concepts "daraba," "qawwamun," and "nushuz" — and their comparative reading alongside their usage throughout the Quran — clearly reveals that the verse's true purpose is not to legitimize violence, but to offer peaceful and gradual solutions to crises in the marital relationship.
